This book is an investigation of the relationship between self and body in the Indian, Japanese, and Chinese philosophical traditions. The interplay between self and body is complex and manifold, touching on issues of epistemology, ontology, social philosophy, and axiology. The authors examine these issues and make relevant connections to the Western tradition. The authors' allow the Asian traditions to shed new light on some of the traditional mind-body issues addressed in the West.

In this paper I dispute Eliot Deutsch's claim [See Deutsch, Eliot (1996) Self-deception: a comparative study, in: Roger T. Ames and Wimal Dissanayake (Eds) Self and Deception: a cross-cultural enquiry (Albany, State University of New York Press), pp. 315-326] that examining self-deception from the perspective of non-Western traditions (i.e. how it is understood in those cultures) can help us to better understand the nature of the phenomenon in one's own culture. Although the claim appears to be (...) uncontrover-sial and perhaps even self-evident, I shall argue that it is fundamentally mistaken. What is important about both the claim and my critical assessment of it is not what it tells us about self-deception. I shall show that it tells us little about self-deception; that Deutsch confuses ignorance with self-deception; and that he straightforwardly equivocates on the concept. Instead, what is interesting is what Deutsch's treatment of self-deception in comparative perspective can tell us about comparative philosophy. The significance of what follows in this paper is less about self-deception than it is about comparative philosophy. (shrink)

I had known Professor David Kalupahana for over fifty years. David, his wife Indrani, my wife, and I were undergraduates at the same time at the University of Ceylon, Peradeniya. He was, of course, senior to us. David and I lived in the same hall of residence and used to meet frequently at breakfast and dinner. Even as an undergraduate, David evinced a great interest in Buddhism and philosophy. I recall that one of his earliest articles that he sent to (...) the students’ magazine was on the idea of causality in Buddhism, an idea which was to be comprehensively explored in his magnum opus. Many of us knew instinctively that he would end up as a university professor; what we did not know then is that he would emerge as a .. (shrink)

Professor Roger T. Ames is Professor in the Department of Philosophy at the University of Hawai‘i, Manoa. The following is a short excerpt from an interview with Professor Ames that took place on the eve of 2009 PESA Conference, December 1, 2009. Heesoon Bai, Editor of Paideusis, accompanied by Avraham Cohen, interviewed Professor Ames in his office.

Composed more than 2,000 years ago during a turbulent period of Chinese history, the Dao de jing set forth an alternative vision of reality in a world torn apart by violence and betrayal. Daoism, as this subtle but enduring philosophy came to be known, offers a comprehensive view of experience grounded in a full understanding of the wonders hidden in the ordinary. Now in this luminous new translation, based on the recently discovered ancient bamboo scrolls, China scholars Roger T. (...) Ames and David L. Hall bring the timeless wisdom of the Dao de jing into our contemporary world. Though attributed to Laozi, “the Old Master,” the Dao de jing is, in fact, of unknown authorship and may well have originated in an oral tradition four hundred years before the time of Christ. Eschewing philosophical dogma, the Dao de jing set forth a series of maxims that outlined a new perspective on reality and invited readers to embark on a regimen of self-cultivation. In the Daoist world view, each particular element in our experience sends out an endless series of ripples throughout the cosmos. The unstated goal of the Dao de jing is self-transformation–the attainment of personal excellence that flows from the world and back into it. Responding to the teachings of Confucius, the Dao de jing revitalizes moral behavior by recommending a spontaneity made possible by the cultivated “habits” of the individual. In this elegant volume, Ames and Hall feature the original Chinese texts of the Dao de jing and translate them into crisp, chiseled English that reads like poetry. Each of the eighty-one brief chapters is followed by clear, thought-provoking commentary exploring the layers of meaning in the text. The book’s extensive introduction is a model of accessible scholarship in which Ames and Hall consider the origin of the text, place the emergence of Daoist philosophy in its historical and political context, and outline its central tenets. The Dao de jing is a work of timeless wisdom and beauty, as vital today as it was in ancient China. This new version will stand as both a compelling introduction to the complexities of Daoist thought and as the classic modern English translation. (shrink)

Argues that the only way to understand the Confucian vision of the consummate moral life is to take the tradition on its own terms.

The earliest Analects yet discovered, this work provides us with a new perspective on the central canonical text that has defined Chinese culture--and clearly illuminates the spirit and values of Confucius.

The Zhuangzi is a deliciously protean text: it is concerned not only with personal realization, but also with social and political order. In many ways the Zhuangzi established a unique literary and philosophical genre of its own, and while clearly the work of many hands, it is one of the finest pieces of literature in the classical Chinese corpus. It employs every trope and literary device available to set off rhetorically charged flashes of insight into the most unrestrained way to (...) live one's life, free from oppressive, conventional judgments and values. The essays presented here constitute an attempt by a distinguished community of international scholars to provide a variety of exegeses of one of the Zhuangzi's most frequently rehearsed anecdotes, often referred to as "the Happy Fish debate." The editors have brought together essays from the broadest possible compass of scholarship, offering interpretations that range from formal logic to alternative epistemologies to transcendental mysticism. Many were commissioned by the editors and appear for the first time. Some of them have been available in other languages—Chinese, Japanese, German, Spanish—and were translated especially for this anthology. And several older essays were chosen for the quality and variety of their arguments, formulated over years of engagement by their authors. All, however, demonstrate that the Zhuangzi as a text and as a philosophy is never one thing; indeed, it has always been and continues to be, many different things to many different people. (shrink)

Offers an in-depth exposition of the Confucian conception of persons as the starting point of Confucian ethics.

The problems of environmental ethics are so basic that the exploration of an alternative metaphysics or attendant ethical theory is not a sufficiently radical solution. In fact, the assumptions entailed in adefinition of systematic philosophy that gives us a tradition of metaphysics might themselves be the source of the current crisis. We might need to revision the responsibilities of the philosopher and think in terms of the artist rather than the “scientific of first principles.” Taoism proceeds from art rather than (...) science, and produces an ars contextualis: generalizations drawn from human experience in the most basic processes of making aperson, making a community and making a world. This idea of an “aesthetic cosmology” is one basis for redefining the nature of the relatedness that obtains between particular and world-between tao and te. (shrink)

The classical Greeks give us a substance ontology grounded in ‘being qua being’ or ‘being per se’ (to on he on) that guarantees a permanent and unchanging subject as the substratum for the human experience. With the combination of eidos and telos as the formal and final cause of independent things such as persons, this ‘substance’ necessarily persists through change. This substratum or essence includes its purpose for being, and is defining of the ‘what-it-means-to-be-a-thing-of-this-kind’ of any particular thing in setting (...) a closed, exclusive boundary and the strict identity necessary for it to be this, and not that.In the Yijing 易經 or Book of Changes we find a vocabulary that makes explicit cosmological assumptions that are a stark alternative to this substance ontology, and provides the interpretive context for the Confucian canons by locating them within a holistic, organic, and ecological worldview. To provide a meaningful contrast with this fundamental assumption of on or ‘being’ we might borrow the Greek notion of zoe or ‘life’ and create the neologism ‘zoe-tology’ as ‘the art of living’. This cosmology begins from ‘living’ (sheng 生) itself as the motive force behind change, and gives us a world of boundless ‘becomings’: not ‘things’ that are, but ‘events’ that are happening, a contrast between an ontological conception of the human ‘being’ and a process conception of what I will call human ‘becomings’. (shrink)

Henry Rosemont, Jr., in his Against Individualism has mounted a compelling argument that foundational individualism in its various iterations has become a malevolent ideology implicated in and aggravating many of the pressing problems of our time. The overall thrust of his thesis can be stated rather simply. The industrial democracies and most of the rest of the world are dominated by a corporate capitalism the interests of which are served largely by a procedural justice grounded in a foundational individualism that (...) compounds the benefits of a few and marginalizes the possibility of realizing a distributive justice for the many. Hence, the more that academic and political forces are successful in defending... (shrink)

This book broadens the inquiry into emotion to comprehend a comparative cultural outlook. It begins with an overview of recent work in the West, and then proceeds to the main business of scrutinizing various relevant issues from both Asian and comparative perspectives. Original essays by experts in the field. Finally, Robert Solomon comments and summarizes.

Distinguished scholars discuss the problem of self-deception, or rather, self and deception.

Discussing the history of universal human rights and Confucian values, Ames asserts that a growing dialogue between China and the United States would benefit China in terms of political and individual rights and the United States in terms of a greater sense of civic virtue.

Over the past generation, the rise of East Asia and especially China, has brought about a sea change in the economic and political world order. At the same time, global warming, environmental degradation, food and water shortages, population explosion, and income inequities have created a perfect storm that threatens the very survival of humanity. It is clear now that the Westphalian model of individual sovereign states seeking their own self-interest will not be able to respond effectively to this win-win or (...) lose-lose crisis. In this volume, a cadre of distinguished scholars comes together to reflect on Confucianism and Deweyan pragmatism as possible resources for a new geopolitics that begins from an ontology of interdependence and recognizes the irreducibly ecological nature of the human experience at every level. Both Confucian and Deweyan traditions emphasize the primacy of experience, the importance of vital relationality, and the moral roots of good governance. The potential benefits of conceptually blending the two are many. Indeed, the contemporary Chinese philosopher Tang Junyi provides us with a cosmological understanding of the "idea" of Confucianism that, in parallel to Dewey's "idea" of democracy, can enable us to anticipate the core values, if not the specific contours, of a "Confucian democracy." Just as Dewey's "idea" of democracy is his vision of the flourishing communal life made possible by the contributions of the uniquely distinguished persons that constitute it, Tang Junyi's Confucianism is a pragmatic naturalism directed at achieving the most highly integrated cultural, moral, and spiritual growth for the individual-in-community. In both, we find an affirmation of communal harmony as a process "starting here and going there" through which those involved learn together to do ordinary things in extraordinary ways. Just such a cosmological understanding of democracy is one way of describing what will be needed to address the many predicaments characterizing the environmental, cultural, socioeconomic, and political dynamics of the twenty-first century. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:First Order Relationality and Its Implications:A Response to David ElsteinRoger T. Ames (bio)David Elstein has asked a series of important questions about Human Becomings that provide me with an opportunity to try to bring the argument of the book into clearer focus. Let me begin by thanking David for his always generous and intelligent reflection on not only my new monograph [End Page 181] but also on Henry (...) Rosemont's and my best efforts to expand upon the idea of "role ethics" as a productive way to read Confucian ethics.David asks: Is relationality truly a part of original Confucian thought? Does relationality rule out any notion of essential human nature, and does it necessarily imply or entail role ethics? Is relationality true or merely a useful way of thinking (if these can be distinguished)? Do we know that it's useful?I think the answer to these questions turns on two very different ways of understanding relationality, namely the doctrines of first and second order relationality. The term 'ontology' as "the science of being per se or in itself" gives us a doctrine of external, second order relations. Ontology was introduced into our philosophical vocabulary as a new term for an old way of thinking at the beginning of the seventeenth century by two German philosophers.1 For the classical Greeks, "the science of being per se" (to on he on) was posited as their "first philosophy" with all of its implications for metaphysics, epistemology, logic, ethics, philosophy of religion, and so on. Ontology is that branch of metaphysics that seeks to classify and explain the things that exist, with its underlying assumption that there are unchanging substances or essences internal to things that are available to us to classify them as this and not that. Ontology privileges "being per se" with its categorical language and its "substance" and "attribute" dualism, giving us a grammar of substances as property-bearers and properties that are borne, respectively.Such ontological thinking animates Plato's pursuit of formal, "real" definitions in his quest for certainty (that is, definitions not of words but of what really is), and underlies Aristotle's taxonomical science of knowing "what is what." For these classical Greek philosophers, only what is real and is thus true can be the proper object of knowledge, giving us a logic of the changeless. Corollary to ontology is causal thinking, formal definitions, and, important for David's question, a doctrine of external, second order relationality in which relations conjoin discrete and self-sufficient things, such as human "beings." As the contemporary philosopher Zhao Tingyang 趙汀陽 avers, this kind of substance ontology defining the real things that constitute the content of an orderly and structured cosmosprovides a "dictionary" kind of explanation of the world, seeking to set up an accurate understanding of the limits of all things. In simple terms, it determines "what is what," and all concepts are footnotes to "being" or "is."2In the Book of Changes, we find a vocabulary making explicit cosmological assumptions that stand in stark contrast to this substance ontology and that brings with it a doctrine of first order, constitutive relations. This alternative "first philosophy" has prompted me to create the neologism "zoetology," with the Greek zoe- "life" and -logia "discourse," as my own new term for an old way of thinking that we might translate into modern Chinese as shengshenglun 生生論: "the art of living." The starting point in this zoetological cosmology, then, is that nothing does anything by [End Page 182] itself; association is a fact. Since the very nature of life is associative and transactional, the vocabulary appealed to in defining Confucian cosmology is irreducibly dyadic and collateral: always multiple, never one.And further, it is the nature of life itself that it seeks to optimize the available conditions for its continuing growth, where such growth has a persistent existential and thus intentional aspect. "Life" is the productive correlation between organism and environment that gives rise to correlative, relational, ecological thinking that many of our best sinologists (Marcel Granet, David Keightley, Tang Junyi, K. C. Chang, A. C. Graham, and many others) would ascribe to the earliest semblances of Chinese... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Impact of Fingarette’s Confucius: The Secular as Sacred on Confucian StudiesRoger T. Ames (bio)Confucius: The Secular as Sacred. By Herbert Fingarette. Hannacroix: Apocryphile Press, 2023.Writing a review of this Apocryphile Press edition of Herb Fingarette’s 1972 publication of Confucius: Secular as Sacred with its new preface by my good friend Michael Nylan is deeply personal. Like Michael and the several other distinguished scholars who have written their (...) endorsements for this new reprint, this occasion gives me a long moment to reflect on how this little book has changed my life. The project has also given me a reason to go back and reread the review of this book written by my longtime friend and collaborator, Henry Rosemont, Jr., published almost 50 years ago in Philosophy East and West.My first memory is of Herb Fingarette himself. I met this gentleman, and gentle he was, early on in my tenure at the University of Hawai‘i when Herb, always accompanied by Leslie, would make regular visits to participate in our public lectures and conferences. I always marveled at how in his presentations he would begin from some seemingly simple and offhand fact about our everyday lives. He would then quite masterfully take this ordinary detail and, through a series of incrementally insightful reflections and then again through his sensitive responses to the questions raised by his audience, elevate the discussion to become an extraordinarily memorable event. I remember well how this seasoned teacher always began the question session by calling upon the graduate students, leaving his eager professional colleagues to wait their turn. And then, with the rigor and impeccable logic of the best kind of analytical philosopher, he would gently and always smilingly, win everyone over to his conclusions.When Herb retired from Santa Barbara, he was adamant that he was retired, and in spite of the many efforts we made to draw him back into the circuit, he would have none of it. My only success in my numerous attempts to corral him was in persuading him to write a chapter for a Festschrift I edited celebrating the career of a philosopher much in his own mold as an independent thinker, my colleague Eliot Deutsch. [End Page 516]Even though Herb’s withdrawal from professional events was unequivocal, he was always available for a Reuben sandwich and a good conversation. Over the ensuing years that saw a clear-headed and always happy Herb carry on until a few years short of his centenary, I would sometimes accompany Rosemont in his regular pilgrimages to sojourn with his best Berkeley friends, which included, along with Herb, David Keightley, Huston Smith, and of course, Michael Nylan.Turning then from the large-souled man to the little book that changed the world of Confucian studies, to say that it was not well received is an understatement. When this monograph published by HarperCollins, a trade press, first appeared in the bookstores, whispers ran through the sinological community about how this pretender had the temerity to engage a canonical text well beyond his reach. Without proper philological training, he was actually challenging what we all know to be the proper translations of important Chinese terms. Again, Herb’s philosophical colleagues who were baffled by his efforts to engage Chinese philosophy as philosophy, also had his number, and it was not a high one.As Rosemont pointed out in both a critical, and to my knowledge, the first truly appreciative review of Fingarette’s commentary on the Analects (a feature review that in its pages would constitute a goodly portion of Fingarette’s 79-page book), what made this book an important inflection point for Confucian studies is that a rigorously trained philosopher was writing a philosophical and philological exegesis on what he deemed a philosophically profound text. Even for Fingarette who was himself initially nonplussed by the idea that the Analects was good philosophy, it took a careful reading and an open mind to fathom both the depth and the worth of the Analects for reflecting on our lives as they are lived today.It is a commonplace that we often do not appreciate those teachers who have influenced... (shrink)

Uses a comparative hermeneutical method to explain the most important terms in the classical Confucian philosophical texts, in an effort to allow the tradition to speak on its own terms.

‘To translate’ means quite literally ‘to carry across, to bring across,’ that is, ‘to remove from one place to another.’ The questions I want to address in this essay are: To what extent have we been successful in, first, understanding the Chinese philosophical narrative and, then, in ‘carrying it across’ into the western academy? To what extent have we been able to grow and ‘appreciate’ our own philosophical parameters by engaging with this antique tradition? The self-conscious strategy of translation, then, (...) must be to go beyond word-for-word translation and attempt to enable students of Chinese philosophy to read the seminal texts by providing them with a means of developing their own sophisticated understanding of a set of critical Chinese philosophical terms. The premise is that there is no real alternative but to cultivate a nuanced familiarity with the key Chinese vocabulary itself. It is in this effort to take Chinese philosophy on its own terms, then, that we must begin from the interpretive context by taking into account the tradition’s own indigenous presuppositions and its own evolving self-understanding. We must be aware of the ambient, persistent assumptions that have given the Chinese philosophical narrative its unique identity over time. (shrink)

Philosophy, like most things Chinese, must be understood in terms of continuities. And any discussion of the cultural interests of contemporary China must begin from context: the “where” and the “whenh” of things. In contrast to Western philosophy, which began from the decontextualizing metaphysical sensibilities of the classical Greeks, the Chinese tradition is resolutely historicist. Reason is a series of historical instances of reasonableness; culture is a specific historical pattern of human flourishing; logic is the internal coherence of this particular (...) human narrative; knowledge modestly is local and site‐specific – making one's way smoothly and without obstruction; truth is proximate – the capacity to foster productive relationships that begin with the maintenance of one's own integrity and extend to the enhancement of one's own natural, social and cultural contexts. (shrink)

In the second edition of this groundbreaking text in non-Western philosophy, sixteen experts introduce some of the great philosophical traditions in the world. The essays unveil exciting, sophisticated philosophical traditions that are too often neglected in the western world. The contributors include the leading scholars in their fields, but they write for students coming to these concepts for the first time. Building on revisions and updates to the original, this new edition also considers three philosophical traditions for the first time—Jewish, (...) Buddhist, and South Pacific philosophy. (shrink)

This special issue of Philosophy East and West is dedicated to the inaugural meeting of the World Consortium for Research in Confucian Cultures, convened at the University of Hawai‘i and the East-West Center, October 8-12, 2014, on the theme “Confucian Values in a Changing World Cultural Order,” to explore the contributions of Confucian thought to world culture. The conference brought together leading scholars from partner institutions around the world to explore critically the meaning and value of Confucian culture in the (...) twenty-first century. The purpose of this initial meeting was to address the questions “What is the contemporary form of ‘Confucian’ culture?” “What are its historical failings and limitations?”... (shrink)

Will democracy figure prominently in China's future? If so, what kind of democracy? In this insightful and thought-provoking book, David Hall and Roger Ames explore such questions and, in the course of answering them, look to the ideas of John Dewey and Confucius.